THE OFFICIAL PUBLICATION OF THE FREE REFORMED

VOLUME 63 Number 4
April 2016 EDITION
THE OFFICIAL PUBLICATION OF THE FREE REFORMED CHURCHES OF NORTH AMERICA
TApril
H E2016M
ESSENGER
• VOLUME 63 NUMBER 4
EDITOR: Rev. Cornelis (Neil) Pronk
655 Park Road N., Unit 29, Brantford, ON N3R 0A2
CANADA • T/F: 519 751-4470
E: [email protected] or [email protected]
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Dr. Gerald M. Bilkes • E: [email protected]
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Hans VanDoodewaard, Secretary
P. O. Box 534, St. George, ON N0E 1N0
T. 519.414.0090 • E: [email protected]
• Dr. Lawrence W. Bilkes
• Dr. Gerald M. Bilkes
• Rev. Joel Overduin
• Rev. Jerrold Lewis
• Rev. Robert VanDoodewaard
• Mr. Herman DenHollander
• Mr. John DenDekker, Treasurer
• Rev. David Kranendonk
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2
april 2016
April
M E D I TATI O N
“And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32).
T
he cross of Jesus Christ stands at the centre of redemptive history. If you remove
the cross from Christianity, the whole religion collapses in a heap. The Old
Testament types and shadows would then be nothing more than an empty shell,
entirely ineffective in producing the least spark of true religion in the worshipper, far less
pointing the way whereby a sinner can be made right with God. Without the cross both
the Old Testament prophesies and the New Testament writings could claim to be nothing
more than “cunningly devised fables” (2 Peter 1:16). Notwithstanding the magnificence
and eloquence of their writing, they too would prove entirely impotent in effecting any
spiritual good. The cross of Jesus Christ, claiming to stand at the centre of redemptive
history, is that great event upon which the Christian religion stands or falls.
The Claims of the Cross
The cross makes great claims for itself. It claims to show the real nature of sin in its most
awful and heinous form. It makes the entirely exclusive claim to provide the one and only
effective sacrifice for sins. It claims to make that great and eternal distinction between all
mankind, in that all who believe shall be saved, while all that believe not will be damned
(Mark 16:16). It stands to reason therefore that if the cross, with all its exclusive claims and
eternal implications for life and death, is true, then it marks out Christianity as the only
true religion. In so doing, every other system of religion is already condemned as a system
of falsehood and lies.
The truth of the cross is therefore no small or immaterial contention. When it makes the
exclusive claim to provide the only way to life, then it necessarily follows that every other
such claim is false. It is the truth of the cross therefore that provides the greatest apologetic,
or the greatest “reason for the hope that is in us” (1 Peter 3:15). When once this truth is
affirmed, every other religion receives a fatal blow. Below are three things that evidence the
cross of Jesus Christ to be true and therefore, by implication, every other system of religion
to be false.
The Truth Evident in the Narrative of the Cross
Firstly, the gospel narratives argue the truth of the cross. Here is a simple question with
far-reaching implications: Was there a real person called Jesus Christ, who under the reign
of Tiberius Caesar, was accused of blasphemy, and being found guilty, was condemned to
CONTENTS
THE TRUTH OF THE CROSS:
The Greatest Apologetic
02
Meditation:
The Truth of the Cross:
The Great Apologetic
05
Church News
By Rev. I. Macleod
the death of the cross? The greatest evidence for an affirmative answer lies in the pages of Scripture.
Divine providence has ensured that the accounts of the cross recorded in the gospel accounts remain
with us with even more credibility than Aristotle’s Poetics or Shakespeare’s Hamlet. The fact that a
few unlearned and illiterate fishermen gave up their trade to announce this most sublime, distinct,
yet consistent account of the sufferings and death of the Son of God in our nature, argues the veracity
of the cross. Most false religions make no attempt to deny the fact of the cross (Islam being one
notable exception, claiming without a shred of evidence that a substitute was crucified in Jesus’ place).
The Jews asked for His blood to be on them and their children (Matt. 27:25). Even secular Roman
historians, such as Tacitus and Pliny, unsympathetic to the Christian religion, have affirmed this truth.
The narrative of the cross is also shown to be true because it fully explains the Old Testament types
and shadows. Who is the seed of the woman who will crush the serpent’s head? What explains the
sacrifices of all the lambs without blemish? Of whom does Isaiah speak when he writes of the servantlamb who is lead to the slaughter? What does Daniel mean when he says, “Messiah shall be cut off
but not for himself” (Dan. 9:26)? The cross of Jesus Christ alone gives both an intellectual and soulsatisfying explanation of how all these types, shadows and prophecies are fulfilled in the Person and
work of Jesus Christ. That the cross would stand as the great and only answer to these many and
diverse types, shadows and prophesies irrefutably argues its claim to infallible truth.
When we think of the centrality of the cross of Jesus Christ in redemptive history and in relation to
our eternal destiny, how thankful we should be for the Scriptures which make this great truth known.
We can be thankful too that we live in the New Testament age. The LORD gave His people in the Old
Testament sufficient light, but in the New Testament He has given the full noonday sun (see Heb. 1:13). How should this make us view the Bible? How would grasping this truth change how we use the
Bible?
06
Editorial:
Christ’s Ascension Into
Heaven: Implications
for Living the Christian
Life
10
BIBLE STUDY:
Studies in John (12)
The Corn of Wheat
13
BOOK REVIEW:
The Whole Christ
14
A GOODLY HERITAGE
(25)
18
CAMPOUT/
FREEZEOUT
By God’s Hand
24
Announcements
The Truth Evident in the Need for the Cross
Secondly, the fact that there is a deep and universal sense of the need of atonement argues for the
truth of the cross. The cross shows sin in its most egregious form – so heinous that it requires nothing
less than the death of the Son of God in our nature. In showing the real and heinous nature of sin,
the cross therefore accounts for this universal sense of the need of atonement that registers in the
conscience of all mankind. The religions of the Ancient Near East manifest a fear of displeasing the
gods. Their barbaric human sacrifices and rituals are a futile and devilish attempt to appease the gods,
but nevertheless evidence an accusing conscience that cries out for atonement.
However, this question must come to us too. Have we felt our need of the cross of Jesus Christ? Most
people would admit that they have sinned, or at least that they are “not perfect.” But when you stand
april
April
2016
2016
3
ME D ITATIO N
beside the cross, it is there that you see human depravity in its
horrid ugliness and as that infinitely evil thing which the LORD
hates! When we stand beside the cross we come more to see sin
as God sees it. This realization could crush a sinner under a sense
of sin. Yet, wonderfully, the same cross that condemns sin also
shows the God-appointed way to the forgiveness of sins.
The Truth Evident in the Saving Power of the Cross
Thirdly, the saving power of the cross argues for its truth. False
religions evidence a sense of their need for sin to be dealt with,
but none of them provide any adequate atonement. The great
empires of Egypt, Babylon, Persia, Greece and Rome, with all
their art and science, learning and sophistication, came and
went, and only showed that “the world by wisdom knew not
God” (1 Cor. 1:21). Even the God-appointed and approved Old
Testament system of ceremonies and sacrifices were incapable of
dealing with sin. The very repetition of the sacrifices argued their
impotence to expiate sin. They taught the people the need to look
to the one perfect sacrifice that would come in the fullness of
time.
That fullness of time came, and with it came the one sacrifice for
sins that “put away sin” (Heb. 9:26). To those who have come to
sense something of the heinous nature of their sin and their need
Don’t discard used Christian literature or Bibles!
CHRISTIAN SALVAGE MISSION
“Worldwide Distribution of Evangelical Literature”
3 – 120 Lancing Drive, Hamilton, ON Canada L8W 3A1
Phone/Fax: 905-574-3334 • W: www.csmcanada.org
E: [email protected]
The mandate of Christian Salvage Mission is to gather
Bibles and other evangelical Christian literature no longer
needed from the shelves of people across Canada and
ship it to Christians in third world countries who
are less blessed than we are.
“Gather up the fragments that remain, that nothing be lost”
John 6:12
4
April 2016
of atonement, the truth of the cross has a marvellous attraction.
“And I, if I be lifted up from the earth, will draw all men unto me”
(John 12:32). Here is the greatest, most fundamental difference
between biblical Christianity and every other system of religion
– Christianity alone provides an effective atonement for sin. The
Muslim Allah claims to be merciful, but he has no sacrifice for
sin, Roman Catholicism masquerades as Christianity, but denies
the once-for-all sacrifice of Christ in its Eucharist. Buddhism
claims a way out of suffering, but has nothing that deals with sin;
and atheism cannot account for sin or suffering, far less offer
a way out of these things. But the poor sinner who believes in
Jesus alone finds what answers the pangs of his conscience and
gives security in light of an endless world – namely, “the blood of
Jesus Christ his Son cleanseth us from all sin” (1 John 1:7).
The Saving Power of the Cross
The greatest apologetic is the truth of the cross. Yet, we must
ensure that this truth goes deeper than our intellects. We may
have all the arguments for the truth of the cross and the Christian
religion it represents and yet know nothing of its saving power. It
would be an awful thing to go to a lost eternity with the knowledge
of the cross indelibly etched into our minds. That is why we
must seek “not only a certain knowledge,” but also “an assured
confidence” that the salvation offered in the cross of Jesus Christ
belongs to us by a true faith (see Heidelberg Catechism, Q/A 21).
The cross of Jesus Christ is the only way to life. The truth of the
cross proclaims its finality and exclusivity – “There remaineth
no more sacrifice for sins” (Heb. 10:26). When the Holy Spirit of
God applies the truth of the cross, this glorious provision of the
Christian gospel, to a poor sinner, who receives it in true faith,
then that sinner can proclaim the greatest apologetic to his or
her fellow sinners – “I delivered unto you first of all that which I
also received, how that Christ died for our sins according to the
scriptures” (1 Cor. 15:3).
Rev. Ian Macleod is a pastor of the Grand Rapids, Michigan
congregation.
Church News
NIPISSING, ONTARIO CHURCH PLANT
(Powassan (south of North Bay, Ontario,
off Hwy. 11) Services are held every Sunday
at 11:00 AM and 2:30 PM with a fellowship
lunch in between, usually upstairs at the
Powassan Sportsplex, 433 Main Street,
Powassan. For up-to-date information
check online at www.nipissingfrc.com
or contact Pastor Van Doodewaard, 604
Lindquist Line, Powassan, ON P0H 1Z0;
T. 705-724-5070; E: [email protected]
Please check website for up-to-date
service location.
P H
EACE
AVEN
ANNUAL OPEN HOUSE
At our New Day Program Location
“The Farm”
Saturday, May 14, 2016, from 10am – 2pm
1996 4th Concession West. Troy, Ontario
All are Welcome
MINISTERIAL CALLS
The Free Reformed Church of St. Thomas
has extended a call to Rev. Eric Moerdyk of
the Free Reformed of Monarch, Alberta to
be its pastor.
The Free Reformed Church of Hamilton,
Ontario has extended a call to Rev. W.E.
Klaver of the CGK of Scheveningen, The
Netherlands, to be its pastor.
ADDRESS CORRECTION: The complete
and correct address for Cathie Atkinson,
widow of Terry Atkinson, is: Via del Nestore
2, Marsciano, Perugia 06055, ITALY; Email:
[email protected] HEALTH CONCERNS IN PASTORS’
FAMILIES: Recently Sue Koopman, spouse
of Pastor John Koopman of Chilliwack, BC,
underwent surgery for cancer. The surgery
went well and she is now undergoing
the usual prescribed treatments. Dr. L.W.
Bilkes, emeritus pastor of Grand Rapids,
Michigan had a major stroke for which he
was hospitalized. Your prayers for recovery
are requested.
April 2016
P H
EACE
AVEN
FREE REFORMED ASSOCIATION
MEN’S BREAKFAST
Monarch, Alberta - April 23, 2016
Bethel Free Reformed Church of
Monarch is hosting a Men’s Breakfast
on April 23, 2016. The theme will
be Family Worship and the guest
speaker will be Dr. J. Beeke.
For further information, please
contact [email protected]
PEACE HAVEN Free Reformed Association in
Brantford, Ontario operates two homes with assisted
living in a Christian environment for persons with
disabilities. In the Spring of 2016, one of the persons
supported plans to move away from the area. For
more information about either full-time residential
care or regular part-time respite care, please contact
Peace Haven Director, Margaret Heemskerk,
email: [email protected]
cell: 519-770-8816 or Secretary, Jorina Bouman,
email: [email protected]
SYNOD 2016
June 6 – 10
Meeting at the Dundas
Free Reformed Church
As the Calling Church for Synod 2016 we
request that your submissions be sent
to [email protected] no later than
April 22, 2016. Also, please send your
word documents in Microsoft Word
(.doc) format, and financial in Excel
Spreadsheet (.xls).
Items submitted after the April 22nd
deadline may not be included in the final
publication, but upon adjudication, added
to the agenda at Synod 2016.
Adrian Slootmaker
Clerk, Pompton Plains
Free Reformed Church
April 2016
5
CHRIST’S ASCENSION INTO HEAVEN:
Implications for Living
the Christian Life
EDI TORIAL
The Importance of Christ’s Ascension
On May 5, we hope to commemorate our Saviour’s glorious
ascension into heaven. This red letter day of the Church of
Christ is not receiving much attention today. Compared with His
incarnation, death and resurrection, the return of our Saviour to
His heavenly home is largely ignored, even by many Bible believing
Christians. It is at best viewed as an appendix to the Easter event.
But that is a big mistake. The resurrection and ascension may be
closely related, but the latter is important for its own sake as well.
The ascension is important because it marks the second step
in the exaltation of Christ, which began with His resurrection.
His ministry on earth was now done. The price for sin had been
paid; death and Satan had been conquered; and salvation was
accomplished. Now the work of application could begin. His
Spirit would be poured out upon the Church. The gospel would be
preached to all nations. The risen and ascended Lord would direct
the campaign for the evangelization of the world from His place of
glory. He would rule the universe with all the power or authority
that had been given Him in heaven and on earth (Matt. 28:18).
Christ’s Presence in Heaven
All orthodox Christians confess that Christ actually ascended
into heaven. But not all agree on the exact manner in which He
went there. Christ is everywhere present, but as man He is now
confined to heaven where He is seated at his Father’s right hand.
As the Heidelberg Catechism explains in Lord’s Day 18, “With
respect to his human nature he is no more on earth, but with
respect to his Godhead, majesty, grace and Spirit he is at no time
absent from us.” The same Lord’s Day adds, Christ’s physical
presence in heaven also means that we, His people, “have our flesh
in heaven as a sure pledge that he, as the head, will also take up
to himself, us, his members.” That is a tremendously comforting
detail.
Because Christ is in heaven, we who believe in Him, are there
with Him. The apostle Paul writes to the Ephesian Christians in
6
april 2016
chapter 1:3 of his epistle, God has “blessed us with all spiritual
blessings in heavenly places in Christ.” And in chapter 2:5-6,
he adds, “Even when we were dead in sins, hath quickened us
together with Christ…. And raised us up together and made us sit
together in heavenly places in Christ Jesus.”
Notice that in both passages, the verbs are in the past tense. The
apostle is speaking of an already accomplished reality. Physically,
we are obviously not in heaven yet. But positionally, we are there
already. If we are believers, we are seated with Christ in heaven
right now.
How is that possible? Because of our spiritual union with Him.
We are united with Christ through faith and therefore we entered
heaven when He did. As believers, as members of His body, we
already possess eternal life and all the blessings of heaven are ours
in Jesus Christ, our ascended Lord and Saviour.
We have the life of God in us and the rule of God over us. We
experience the fruit of the Spirit, love, joy, peace, etc. (Gal. 5: 22),
-- at least to some degree. We have become part of a new family, a
new kind of community. We have been taken out of the kingdom
of darkness and brought into the kingdom of light. No longer
are we under the dominion of Satan, but under the dominion of
God. ”Therefore if any man be in Christ,” Paul states, “he is a new
creature; old things are past away; behold all things are become
new” (2 Cor. 5:17).
Christ, our Head, being in heaven in our nature, is a pledge or
guarantee that we will join Him there some day. What a prospect
that is! But what Paul writes here to the Ephesians goes beyond
that. Heaven is not only our future home. We can experience
heaven now already, while still in this world. We can experience
heaven on earth right now.
But do we? The Puritans loved to talk about heaven, but they
stressed that only those will get there who now live heavenly lives.
By that they meant we need to be heavenly minded. We need to be
preoccupied with heaven and heavenly things. Abraham did that;
and also other heroes of faith. We read of him that Abraham was a
pilgrim living in tents, waiting for the city which has foundations,
whose builder and maker is God (Heb. 11:10).
The Pilgrim Character of the Christian Life
It was especially Calvin, the reformer of Geneva, who emphasized
the pilgrim character of the Christian life. Although he agreed that
the world offers many good things believers may enjoy, he was
keenly aware of the danger of becoming too attached to worldly
pleasures. Unlike many of his followers who later adopted a very
positive view of the world and culture, Calvin’s assessment of the
world and its pleasures was more realistic, given the fact that sin
has ruined God’s creation. For him, the present life is for God’s
people as a pilgrimage on which they are hastening towards the
heavenly kingdom. “If we must simply pass through this world,
there is no doubt we ought to use its good things in so far as they
help rather than hinder our course” (Institutes, III,x,1, pp. 719720).
Christians, he says, may enjoy luxuries, “for God created food
and clothing not only for our necessity, but also for our delight
and good cheer (Institutes, III, x, 2, p. 720). But he immediately
cautions against abusing God’s gifts. “We must resist the lust
of the flesh, which, unless it is kept in order, overflows without
measure” (Institutes, III, x, 3, p.721).
Calvin stresses the need for self-denial and cross-bearing as
essential to salvation. Although a Christian may enjoy God’s
creation gifts, he should never set his heart on the things of this
world, but rather on things that are above, where Christ is, seated
at the right hand of God (Col. 3:1-3). The Christian’s real home is
heaven and he must often meditate on the future life. As he does
so, he must view this world with a measure of contempt.
Then only do we rightly advance by the discipline of
the cross, when we learn that this life, judged in itself,
is troubled, turbulent, unhappy, in countless ways, and
in no respect clearly happy; that all those things which
are judged to be its goods are uncertain, fleeting, vain,
and vitiated by many intermingled evils. From this, at
the same time, we conclude that in this life we are to
seek and hope for nothing but struggle; when we think
of our crown, we are to raise our eyes to heaven. For
this we must believe; that the mind is never seriously
aroused to desire and ponder the life to come unless it
is previously imbued with contempt for the present life.
Indeed, there is no middle ground between these two:
either the world must become worthless to us or hold
us bound by intemperate love of it (Institutes III, ix, 1,
2. p. 713).
Many Reformed people are critical of Calvin’s admittedly negative
sounding assessment of the world and this life. But they do not
understand, or perhaps do not want to understand, that he is
comparing the present, sinful world with the state of perfection
which believers will inherit at death.
Life was very difficult in Calvin’s time, but is it any better today?
Are we warranted to view the world more positively than he did?
If anything, life today is even more troubled, turbulent and
unhappy than in the sixteenth century, as we see the threat
of terrorism, economic uncertainty and especially moral and
religious decay. The great apostasy is upon us and Christianity is
under attack as never before.
Therefore, we have as much or even more reason to set our
minds on things above, instead of below. But are we doing that?
Are we resisting the evil one who goes about as a lion or as an
angel of light, seeking to destroy us and our children? Are we
weaning ourselves and our families from “the lust of the flesh, and
the lust of the eyes, and the pride of life”? (1 John 2:16) Are we
keeping eternity in view and preparing for life in heaven? True,
Jesus said that He would prepare a place for His own in the house
of His Father. But part of that preparation was to send His Spirit
into our hearts to help us prepare for that place. Only grace can
april 2016
7
E DI TO R I AL
Continued...
bring this about. It also requires human effort. It involves selfdenial, mortification, the putting to death of the old man and the
quickening, the coming to life, of the new man in Christ.
25th Anniversary
of the Association of
Evangelical Christian Churches in Yakutsk
The temperature was -40C. These are normal
temperatures during the winter months. The four day
celebration included early missionaries to the Yakutsk
area. The association started one year before the fall of
communism. The first wave of missionaries came to
this remote region from Ukraine and Russian speaking
countries. Christians from those countries had been
imprisoned in the Gulag, while their families and churches
back home were praying for them and the people in
this region. So much has happened since the fall of
communism when there were less than 10 Yakut believers.
Today there are almost 600 Yakut believers, plus a greater
number of Russian believers. Among the early missionaries
was a Ukrainian dentist, Valentine Nikonenko, who has
been supported by COAH for many years. Riko Viviers
whom some of us have recently met was also present. In
all, probably 25 individual workers through the years gave
reports about their contributions to the church in Yakutia.
Tom Moerdyk (left)
attended this anniversary
as a COAH board member.
Riko Viviers (right) a
missionary from Yakutsk.
Phone: 888-844-2624 Website: coah.org Email: [email protected]
RECYCLE YOUR GOOD USED BOOKS
REFORMED BOOK SERVICES
will thankfully receive your good used books, specifically books
by Reformed authors. Contact Susan Keuning at 905.627.3910;
F: 905.628.2896; E: [email protected]
Thank you very much for the books that were donated!
8
april 2016
A Rewarding Life
As difficult as such a life of struggling against sin is, the rewards
are tremendous. People who seek the things that are above rather
than the things below will find a kind of life that cannot be found
anywhere in the world. That life, Christ, our Head, wants all the
members of His body to enjoy. “I am come,” He said, “that they
might have life, and that they might have it more abundantly”
(John 10:10).
If our citizenship is in heaven, can our hearts be anywhere else?
Orthodox Jews all over the world never tire of saying to each
other, “Next year in Jerusalem!” That’s where their hearts are, you
see. Poor deluded people! To be so obsessed with a city that has
long since lost its spiritual meaning and value! “Jerusalem which
now is,” says Paul, “is in bondage with her children. But Jerusalem
which is above is free, which is the mother of us all” (Gal. 4:25,26).
The heavenly city, therefore, should be the object of our
love and longing, mostly because He, Jesus, is there and He is
anxiously waiting to be joined by all for whom He laid down His
life. “Father,” He prayed shortly before His ascension, “I will that
they also, whom thou hast given me, be with me where I am; that
they may behold my glory, which thou hast given me: for thou
lovedst me before the foundation of the world” (John 17:24).
As we celebrate our Lord’s ascension, let this be our prayer:
O for a closer walk with God,
A calm and heavenly frame,
A light to shine upon the road
That leads me to the Lamb!
Where is the blessedness I knew
When first I sought the Lord?
Where is the soul refreshing view
Of Jesus and His Word?
What peaceful hours I once enjoyed!
How sweet their memory still.
But they have left an aching void
The world can never fill.
The dearest idol I have known,
What’er that idol be,
Help me to tear it from Thy throne
And worship only Thee.
So shall my walk be close to God,
Calm and serene my frame;
So purer light shall mark the road
That leads me to the Lamb.
William Cowper(1722)
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P R O M OT I N G G O D L I N E S S, R E V I VA L & R E F O R M AT I O N
Faithfulness and Holiness: The
Witness of J. C. Ryle
By J. I. Packer
This book
is a newly
repackaged
and republished
edition of J. I.
Packer’s brief
biography of
the life of J. C.
Ryle alongside
the great
preacher’s
classic work,
Holiness. Admiring Ryle’s passion
for God’s Word, Packer aims to open
up the life of this godly man for a
contemporary audience. Readers
new to Ryle’s work will especially
benefit from a first encounter with
his essay on holiness. Softcover, 272
pages, Crossway, RBS Price $19.50
Dinosaurs by Design
By Duane T. Gish
Children all over the world are
fascinated by
dinosaurs, but
many books on
dinosaurs are
presented in a
framework of
evolution. This
book teaches
children
about these
marvellous
creatures in a manner consistent
with the biblical account of creation.
Beautifully illustrated and filled with
interesting facts, this book will give
children a deeper appreciation for
God and His wonderful creations.
Hardcover, 88 pages, Master Books
RBS Price $ $18.50
Held in Honour: Wisdom for Your
Marriage from Voices in the Past
By Various
Authors
Here are 50
devotional
reflections
on marriage,
carefully
selected from
2,000 years of
church history
by authors
from the Early
Church to
Today. Alongside each historical
quote is a brief introduction
to the person quoted and an
accompanying biblical reflection.
Surprisingly fresh and practical!
Softcover, 132 pages, Christian
Focus Publications
RBS Price $17.25
Portraits of Faith: What Five
Biblical Characters Teach Us
About Our Life With God
By Joel R. Beeke
We can best understand faith by
seeing how it operates by the Spirit
in the lives of
fallen sinners
like us.
Accordingly,
five Bible
characters
are chosen
to show
essential
aspects
of faith in
the lives of
Adam and
Eve, the Shunammite woman, the
Canaanite woman, and Caleb.
Readers are challenged to ask: Do
I have this kind of faith?
Softcover, 115 pages, Reformation
Heritage Books
RBS Price $10.80
The Other Worldview: Exposing
Christianity’s Greatest Threat
By Peter Jones
Our culture as a whole has
switched
worldviews.
According to
Jones, all the
religions and
philosophies
of the world
can be
divided into
two basic
worldviews,
which differ
on the
fundamental nature of reality. Is
everything essentially one? Or
does an irreducible distinction exist
between creation and Creator?
Find out by reading this book.
Softcover, 251 pages, Kirkdale
Press.
RBS Price $17.25
In Canada:
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Habits of Grace: Enjoying
Jesus through the Spiritual
Disciplines
By David Mathis
Three seemingly unremarkable
principles
shape and
strengthen the
Christian life:
listening to
God’s voice,
speaking to
Him in prayer,
and joining
together with
His people as
the church.
Though
seemingly normal and routine,
the everyday “habits of grace”
we cultivate give us access to
these God-designed channels
through which His love and
power flow--including the
greatest joy of all: knowing and
enjoying Jesus.
Hardcover, 238 pages,
Crossway
RBS Price $17.25
Spreading the Feast:
Instruction and Meditations at
the Lord’s Table
By Howard Griffith
Spreading the Feast will help
students to understand different
facets of the Lord’s Supper
and pastors to form their own
words of
explanation
and
exhortation
as they
minister at
the Table. In
this practical
book for
those who
serve the
Lord’s
Supper,
Howard
Griffith provides an
understanding of the sacrament
and twenty-eight pastoral
meditations that span both the
Old and New Testaments.
Softcover, 151 pages, P & R
Publishing.
RBS Price $17.25
USA Customers:
REFORMATION HERITAGE BOOKS
2965 Leonard St. N.E., Grand Rapids, MI 49525
tel: 616-977-0889 • fax: 616-285-3246
email: [email protected] • www.heritagebooks.org
april 2016
9
scripture READing: John 12
STUDIES IN JOHN (12)
The Corn of Wheat
BI BL E STUDY
N
o one likes to fall down. It’s often shameful, and can
be hurtful. When Mary fell at Jesus’ feet and poured
ointment over His feet, Judas thought it was a terrible
waste. He never understood that when we lose ourselves, we
gain; in giving to Christ, we are blessed; when we deny ourselves,
we truly gain. This is the mystery of the Christian life. It is also
the mystery of Christ Himself. Christ would not go on the way to
His suffering and death without explaining this mystery. In the
picture of the corn of wheat He unfolded to those who believe the
mystery of His death on the cross for the salvation of His people.
It falls into the ground and dies, that it might bring forth fruit.
Mary’s Sacrificial Love
Besides reminding us of the raising of Lazarus (v. 1, 9, 10), and
the upcoming Passover (v. 1, 12, 20), the chapter opens with a
picture of the Saviour in the company of Mary, a believing and
loving disciple, and Judas, a thief and betrayer. John paints
the picture with brilliant strokes of contrast. Christ eats with
Lazarus, newly raised from the dead, while the religious rulers
are consulting to kill Lazarus (v. 10). As Christ already said, they
have come clearly “to steal, kill, and to destroy,” while Christ has
come to give life. and that abundantly (John 10:10).
Christ defended Mary against Judas, showing her action as
preparation for His burial. Mary realized that He, who had taken
Lazarus out of the tomb, would Himself take Lazarus’ place in
the tomb. But she didn’t wait until the Saviour was in the tomb
before she anointed Him. Of all those who had followed Christ,
she seems to have been the only one who truly understood the
significance of Christ’s death before the actual fact took place.
She had truly sat at the feet of Jesus and learned the “one thing
needful” (Luke 10:39, 42).
10
april 2016
“Let her alone.” The Saviour defended His child against the
harsh treatment of Judas. This picture of Mary, Christ, and
Judas is in essence a picture of how the true people of God live
in the world. They are devoted to their Lord. They give Him their
all, while the world and false disciples fail to understand this true
love of God’s people, and even ridicule it.
Christ’s Reign is Lowly
If Christ explained what Mary was doing, Scripture would
explain what Christ was doing when He came riding into the
city of Jerusalem on a donkey greeted by the Hosanna cries of
the people (vv. 12-14). After Christ was glorified, the disciples
remembered that Scripture had prophesied in Zechariah 9:9:
“Fear not, daughter of Sion, behold, thy King cometh, sitting on
an ass’s colt.”
Christ is the King, but not a king like many expect or want.
Christ would not ride into Jerusalem in a chariot behind a
military horse, thereby indicating a rule by sword and spear,
military conquest, and bloodshed. He is a King, but His reign
would be a reign of grace and righteousness, of service and
sacrifice. Even Christ’s enemies are forced to admit this in verse
19: “The Pharisees therefore said among themselves, Perceive
ye how ye prevail nothing? Behold the world is gone after him.”
This was a powerful premonition that Christ’s victory is sure!
Another powerful sign is the fact that “Greeks,” or Gentiles,
are asking to see Jesus. Approaching Philip, they make a simple
but beautiful request: “Sir, we would see Jesus” (v. 21). We might
wonder what glory there would be in a few strangers asking to
see Jesus. No doubt, it is a sign of His certain victory; yet only to
those who believe.
DR. G.M. BILKES
Christ’s Sacrificial Love
To all human appearances, Christ’s reign of grace is coming to a
premature and sad end. It looks as if Christ is being judged and
that His cause is a lost cause. It certainly doesn’t look like what
He says is happening: “Now is the judgment of this world; now
shall the prince of this world be cast out. And I, if I be lifted up
from the earth, will draw all men unto me” (v. 31-32).
In other words, Christ is saying here that rather than that He
is being judged, it is the world and Satan that are being judged.
They are judging themselves unworthy of the eternal life He
is bringing. They think they are in the judgment seat judging
Christ, but they are really condemning themselves by rejecting
Him. Yes, He will die, but there will be fruit through His death.
They have no anointing for their burial. They have no fruit in
their death.
It is exactly the opposite with Christ. Like a corn of wheat, He
will fall into the ground and die. Listen to how He says it: “The
hour is come, that the Son of man should be glorified. Verily,
verily, I say unto you, Except a corn of wheat fall into the ground
and die, it abideth alone: but if it die, it bringeth forth much
fruit” (v. 23).
It’s true, there is a deep feeling of anguish that is troubling the
soul of Christ (v. 27), and yet there is an unrelenting willingness
and gladness to do what the Father has asked him to do. Christ
tells us the secret of true discipleship: “He that loveth his life
shall lose it; and he that hateth his life in this world shall keep
it unto life eternal” (v. 25). God’s people may not run away from
their task, even if it means sacrifice and trouble.
At Christ’s announcement of His fruitful death, people hear
what they think is thunder (v. 29). Instead, it is a voice from
heaven, in answer to the prayer of Christ to the Father that He
would glorify His name. We read: “Then came there a voice from
heaven, saying, I have both glorified it, and will glorify it again”
(v. 28). Christ explained what the voice is saying. To put it in
our own words: “World, watch out, and Satan, your judgment
bell has tolled. Christ will be lifted up, that is to say, glorified in
His death. People from all nations will come to Christ. Death will
be a portal to true life, for here is the Resurrection and the life”
(compare vv. 30-33).
An Invitation to the Light
In the last section of this chapter, John puts side by side things
that we have trouble bringing together: God’s sovereignty
(vv. 37-41) and human responsibility (vv. 44-50). It is hard to
understand how it is that God blinds the eyes of people so that
they don’t see, and thus understand and are converted (v. 40).
God, however, doesn’t ask us to understand. He tells this to us
in order to explain that when we do believe, it is His work. We
have not made that difference ourselves. He has shined His light
into our hearts.
We need to live in His light, even when others refuse to do so.
When others don’t believe, we need to simply leave that to God,
who is over all. We need to follow God’s call to walk in the light,
even if no one else does. That is what Abraham did when God
called him; Rahab, the harlot, did so as well. They obeyed the
call of God and came into the light, even though no one else did.
God’s power in their lives was great and He made them great
testimonies of His power!
God calls us to believe on the light without questioning (v. 35;
v. 46). In God’s way of dealing with us, there are times of light
and darkness. If it were always light, we might imagine that there
will always be light. The order of light and darkness, day and
april 2016
11
TEACHING POSITIONS
JORDAN CHRISTIAN SCHOOL (near St. Catharines, Ontario)
is a small but energetic JK-12 learning community nestled in the
heart of Niagara wine country. As we seek to more fully serve in
our community and add International students to our school
population, we are receiving applications for teaching positions
beginning September 2016. The successful applicants will be
energetic and motivated team players who aim to inspire, are
committed to a Reformed worldview, preparing students to
meet the demands of our rapidly changing society. You will be
comfortably versatile with technology and will bring skills that
complement our present teaching team. If this describes you, we
are interested in reviewing your application, including your resumé,
a philosophy of education, and a statement of faith. All submissions
will be carefully considered. Please send your application to the
attention of Mr. Mark Fintelman at [email protected]
PROVIDENCE CHRISTIAN SCHOOL, Monarch, Alberta. Fulltime Teaching Positions. Due to enrolment increases Providence
Christian School is now accepting applications for a full-time
teaching position in our grade 3 class, a full-time teaching position
in our grade 4 class, a full-time position for a High School Social
Studies, Math, Science Teacher, and a possible full-time position
for a High School English Teacher, commencing August 15, 2016.
We are looking for enthusiastic teachers who have a passion for
Christian education. We encourage applications by qualified
teachers who submit to God’s Holy Word, subscribe to the Reformed
confessions, and are committed to educating children and
youth for formation of a distinct Christian worldview. Providence
Christian School is a growing Christian school in Monarch, Alberta.
It is situated in a beautiful, southern, rural community, minutes
from Lethbridge, and expects to begin utilization of its new gym
and expanded facilities over the next year. It has grades K-12 with
about 128 students and 10 staff members. PCS offers: a four-day
school week, attractive working and living conditions, a growing,
committed school community and a dedicated team of teaching
staff. Suitable candidates are encouraged to electronically submit:
a letter of application, a résumé containing three references, and
a brief philosophy of Christian Education statement. For inquiries
check out our website pcsmonarch.com or contact the principal,
Mr. Hugo VanderHoek, [email protected], 403-381-4418.
HERITAGE CHRISTIAN SCHOOL, Jordan Station, Ontario
invites applications for the following teaching positions for the
2016/2017 academic year: Elementary French Specialist Teacher
and Secondary Science/Math Teacher. Heritage is located in the
heart of Ontario’s beautiful Niagara Peninsula, has a student body
of 630 students from K to 12, with a dedicated and supportive
Reformed Christian community, a cohesive, professional faculty
and staff of 60 persons, beautiful, modern facilities recently
expanded and renovated. We seek qualified applicants who seek
to serve Jesus Christ in the area of Christian education and who
submit to Holy Scripture as confessed in the Reformed creeds,
committed professionals who positively lead students to a life of
dedicated service to our Lord, and who are enthusiastic, dedicated
rookies or seasoned veterans looking for a positive change. How to
join us: submit a résumé, with a statement of your philosophy of
education, a statement of faith, and references, including one from
your current pastor. Please forward inquiries and/or applications to:
Mr. Brian C. Bosch, Principal, Heritage Christian School, 2850 Fourth
Avenue, Box 400, Jordan Station, Ontario, Canada L0R 1S0; Phone
(905) 562-7303; Fax (905) 562-0020; Email: [email protected];
Website: www.hcsjordan.ca “Behold, children are a heritage from the
Lord.” Ps. 127:3
12
april 2016
B ible Study
Continued...
Questions
1.
2.
3.
4.
5.
6.
How are Mary and Judas pictures of different people’s
relationships to the Saviour? What set Mary apart,
even from the disciples?
Why did Jesus enter Jerusalem riding on a donkey?
What kind of a King does He show Himself to be?
“Sir, we would see Jesus” (v. 21). What does this desire
express? Can you relate to it at all? Explain what it
means to see Jesus by faith now and by sight in the
future.
How does the picture of the corn of wheat (v. 24)
describe Christ’s work and purpose? How does it
direct us at the same time?
Christ knew that His death would redeem people
from every tribe, tongue, and nation. He speaks of
drawing people to Himself. How are people drawn to
Christ? (v. 32).
What are some of the seasons of light there can be
in our lives? (v. 36). What does it say about the heart
of the Saviour that calls to faith in the light, and then
hides Himself?
night has a purpose in our world. When there is light, we need
to make use of the light. It’s as if Christ is saying: “Don’t just
imagine that it will always be there. Believe the light; benefit
from the light, while it shines.” In the life of God’s children,
there are periods of light and darkness. We are to drink in all the
rays of the sun when we can, so that when the darkness comes,
our hearts will still shine.
That is what Isaiah did in His day. On one occasion, He saw
the Lord high and lifted up (Isa. 6:1-2). John refers to this in
verse 41 of our chapter: “He saw his glory and spake of him.”
However, there was also a time when he said: “And I will wait
upon the LORD, that hideth his face from the house of Jacob,
and I will look for him” (Isa. 8:17). The great difference between
God’s children and the children of the world can be put like this:
The children of the world don’t look for God, even in the light;
God’s children look for God, even in the darkness.
Dr. Gerald M. Bilkes is Professor of New Testament and Biblical
Theology at Puritan Theological Seminary and a pastor of the
Free Reformed Church of Grand Rapids, Michigan.
B O OK REV I E W
By Henk Kleyn
The WHOLE CHRIST
THE WHOLE CHRIST: Legalism, Antinomianism, and Gospel
Assurance—Why the Marrow Controversy Still Matters by Sinclair
Ferguson: Crossway Publications, 2016; Hardcover, 256 pages.
Available at Reformation Heritage Books, Grand Rapids, Michigan,
USA and Reformed Book Services, Brantford, Ontario, Canada.
Sinclair Ferguson is well known for his
clear teaching and writing. This work is an
outstanding example of the author’s gifts in
bringing essential doctrines to the reader. I was
one of those who, together with my brotherin-law, Jack Westerink (deceased), listened to
‘Ferguson’s Marrow tapes’ while travelling in
the 1980s. The important questions of the role
of the law, the gospel, and assurance of faith
were topics of interest within our Reformed
church culture at that time. As this book makes
clear, the essential elements balancing the law
and the gospel are still critically important in
our time.
Just reading the Endorsements and Foreword
is enough to highlight the significance of
this book. Every pastor, elder, and committed
church member should read The Whole Christ.
The question is often asked. “What relevance
does the law have for Christians today?” This,
and the question, “What is the proper balance
between God’s grace and our works?” have
been asked for centuries. Sinclair Ferguson
teaches us that by using the lens of history, the
doctrines of Scripture, and his experiences in pastoral ministry, the
antidote for legalism on the one hand and antinomianism on the
other is the liberating gospel of the Lord Jesus Christ. It is in Christ
that we are simultaneously justified by faith, freed for good works,
and assured of salvation.
The Chapter Titles are:
1. How a Marrow Grew
2. Grace in the Gospel
3. Preparation, Distortion, Poison
4. Danger! Legalism
5. The Order of Grace
6. Suspicious Symptoms
7. Faces of Antinomianism
8. Causes and Cures
9. The Marrow of Assurance
10. How Assurance of Christ becomes Assurance of Salvation
11. “Hindrances Strew All the Way”
Perhaps a few excerpts will serve to convince Messenger readers
to order and read the book.
Page 92, in a section entitled Profession without Possession? the
author explains “that by its very nature God’s grace finds the only
reason for its exercise in God himself never in us. God did not choose
his people because of what they were. But their sense of his gracious
choice of them very subtly slid into an entitlement mentality that
eventually dis-graced grace.” Can you relate to this?
“The Church’s Confession of Faith remained unaltered. But it would
be naïve scholarship that extrapolated from what was professed to
what was preached and indeed from what was preached to what
was possessed. Every pastor should know this and therefore never
assume that everyone listening to him has been gripped by the
wonder of God’s grace – even if they confessed
the church’s creed.” Does this tension not
remain in the Reformed church today – often
a disconnect of the profession of faith from the
actual experience of saving grace?
From page 122, in a section discussing the
order of grace and the role of the law as found
in Romans 7:14, “For we know that the law
is spiritual: but I am carnal, sold under sin.”
Ferguson uses the analogy of the death of a
spouse and remarriage, having quoted from
John Owen’s discussion of the Christian’s legal
disposition and inclination of heart to the way
of the covenant of works, as they are never quite
free of it in their best duties. “Many,” Ferguson
writes, “in the second marriage (to Christ) may
still be haunted by the memory of the former
husband. There is only one remedy: to live in
the awareness that the new husband abounds
in more grace than the abusive husband did
in condemnation. It is this that will produce
what Thomas Chalmers famously described as
‘the expulsive power of a new affection.’ This
is gospel Christology, gospel theology, and
gospel psychology too.”
From page 154 in the chapter, Faces of Antinomianism, the author
summarizes, “At root then antinomianism separates God’s law from
God’s person, and grace from the union with Christ in which the
law is written in the heart. In doing so it jeopardizes not simply the
Decalogue; it dismantles the truth of the gospel.” There is so much
excellent teaching in this book on these relevant issues.
One more brief quote – this from the conclusion, where Thomas
Boston and Robert Murray M’Cheyne are described as having the
special unction of the Holy Spirit in preaching and where the author
is explaining the title of his book. “You may have encountered that
expression before in its time-honored Latin form, Totus Christus. It
goes back at least as far as Augustine. It is echoed by John Calvin
when he tells us that Christ does not consider himself to be complete
apart from us. It is language that stresses that our salvation comes to
us from God the Father in Jesus Christ and through the Holy Spirit.
This is salvation by grace alone, in Christ alone, through faith alone.
It is Ephesians 1:3-14, Christ-centered, Trinity-honoring, eternityrooted, redemption-providing, adoption-experiencing, holinessproducing, assurance-effecting, God glorifying salvation.” This
perspective of God’s graciousness in Christ is the marrow of divinity!
Henk Kleyn is Vice-President for Operations at Puritan Reformed
Theological Seminary and a member of the Free Reformed Church of
Grand Rapids, Michigan.
April 2016
13
A GOODLY HERITAGE (25)
Hendrik Pieter Scholte, Founder Of Pella, Iowa
CHURCH HIS T O RY
H
endrik Pieter Scholte was the second minister to leave
the Dutch Reformed Church, Hendrik De Cock being the
first one to take this momentous step. At first, the two
Secession ministers were strong allies, sharing a common vision
for reforming the church of their fathers. However, soon after the
Secession, serious doctrinal differences arose between them which
resulted in such a serious controversy in the newly organized
denomination that the Synod of 1840 decided to censure Scholte.
He ignored this action and kept on preaching in congregations that
supported him. For this and other reasons, he decided to leave the
Netherlands and go to America with his followers, hoping to make a
new start by organizing a church that was less dogmatic and free of
man-made rules and regulations,
From the beginning, Scholte set his sights on Iowa and he
remained convinced that this was where the Lord was leading him.
Even when Van Raalte, who had decided to settle in Michigan,
tried to persuade him to join him there, Scholte would not change
his mind. For him, Iowa was the ‘promised land,’ even before he
had seen it. Prior to leaving, he and his people decided to jointly
purchase eighteen sections of land (each containing 640 acres) as
soon as they would reach their future home.
Voyage and Settlement in Iowa
In the spring of 1847, four ships loaded with nearly 900 emigrants,
departed from Rotterdam, bound for Baltimore. The journey took
fifty days and after losing nine passengers who died at sea, they
arrived at their destination. Pastor Scholte and his family, not
relishing the likelihood of having to endure the discomforts and
dangers of a long journey in a slow sailing ship, had booked passage
on a vessel with better accommodations, with the prospect of a
much shorter voyage. They departed from Rotterdam to Liverpool
via London, from where a steamship took them across the ocean in
thirteen days to Boston. As previously arranged, Scholte joined his
people in Baltimore, from where they all moved by train, canal boat,
and riverboat to St. Louis.
Most of the immigrants acquired temporary residences and
jobs in St. Louis while Scholte and four members of the committee
14
april 2016
travelled to Iowa, where with the help of a local Baptist pastor, they
looked for a suitable area to settle. At this pastor’s advice, Scholte’s
party settled on the region between the South Skunk and Des
Moines Rivers and purchased 18,000 acres in Marion County.
This land was occupied by American settlers who held legal claims
to it. But the Baptist minister was able to buy out these claims for
Scholte and his party. Scholte, shrewd businessman that he was,
managed to persuade the settlers to vacate their farms within one
month and to include their unharvested crops, livestock and other
inventories in the purchase price. Although he had no authority to
do this without consulting his people still in St. Louis, it proved to
be a wise decision. Within one week’s time the new settlers came
into possession of a number of farms and many acres of very fertile,
sprawling government land. All kinds of grains could be grown on it
and the land was also excellent for raising cattle.
This quick and impulsive action shows the kind of man Scholte
was and gives us more than a hint as to what was likely to happen in
the community under his leadership.
Various Disappointments
Scholte and his committee returned to St. Louis to lead a vanguard
of about 600 Dutch pioneers to Marion County; the remaining
immigrants would arrive the following spring. So far, the journey
had cost them considerable sacrifice. Death had claimed twentyfour immigrants during the voyage from Rotterdam to St. Louis,
126 had died in St. Louis due to sickness, and three on arrival in
Iowa.
In their future home in Marion County anther big disappointment
awaited the new settlers. Scholte had made arrangements to have
fifty log cabins constructed for the future residents. But when they
got there, all they found was a large number of boards that had been
deposited on the site by the contractor. All they could do now was to
hurriedly construct from these boards as many shelters as possible.
Among those who were disappointed upon arrival at the place
which would be their permanent home was Scholte’s wife. Expecting
to be taken to a nice comfortable house, she ended up a tiny, rough
log cabin! Mareah was Scholte’s second wife, and being a well-
By Rev. C. Pronk, Editor
educated and cultured woman who was brought up in high society
circles in Europe, America, especially the hinterland of Iowa, was
not an attractive environment for her.
It was not an asset but rather a liability for Scholte to live in a
colony under rather primitive conditions with a wife who loved
music, painting and other forms of art. However, after the initial
hardships of settling down were behind them, Scholte was able
to offer her a reasonably comfortable life. He built her a stately
home with a beautiful garden and rooms equipped with books
and musical instruments, where Mareah could enjoy at least some
cultural pleasures with her family and friends.
This home can still be viewed in Pella, Iowa, at the time of this
writing.
Scholte’s Primary Reason for Settling in America
Like his wife, Scholte also enjoyed some of the finer things of life,
although for him these were not so important. He became quite
well to do in America, but it was not material prosperity that had
motivated him to undertake the long and difficult journey to the
New World. His real and primary reason for going to America is
expressed in the name he gave to this settlement: Pella. He chose
this name partly to designate it as a place of refuge from the
persecution and oppression he and his people had endured in the
Netherlands.
Pella was the city to which Christians fled before the destruction
of Jerusalem in 70 AD. For Scholte, however, more was involved
here. Being a disciple of Darby he had become a dispensational
pre-millenarian with an obsessive interest in prophecy. He was
convinced that Europe, and especially the Netherlands, were
under divine judgment. He believed that the persecution of the
Seceders had brought God’s wrath upon the Dutch government
and the apostate Reformed State Church. As Lubbertus Oostendorp
explains,
For him, North America offered shelter from the impending
doom prophetically pronounced on all of Europe…. He
considered Europe to be under the judgments pronounced in
the Book of Revelation upon the Roman Empire. Moreover,
the basic reason for this judgment was the effort of Rome and
her successors to control the church. Thus from Constantine to
King William I the earthly rulers had made themselves worthy
of doom. But God would provide a ‘Pella’ for his people! And
North America could be such a place because it was never part
of the Roman Empire nor had it tried to control the church.
North America was for Scholte the most blessed nation in the
world. It was the most welcoming nation for refugees, especially
religious refugees escaping oppressive governments and their
established churches. What Scholte had already believed for a long
time, namely that the state and the church should be completely
separate institutions, was reality in America. It was enshrined in
her Constitution!
Many of his Secession colleagues continued to hold to the idea that
the state should support, protect and favour the Reformed Church
once it was restored to its original orthodoxy. Scholte wanted none
of this. He had studied the era of Puritan theocracy in New England
during the seventeenth century and rejected its notion of a virtual
identification of church and state. He was determined that no such
errors should be tolerated in his colony.
Scholte’s View of a Biblical Church
Not surprisingly, Scholte planned to organize the Pella church in a
radically different way than he and his people had been accustomed
to in the Netherlands. The Michigan churches, led by Van Raalte,
had more or less been copies of the Secession churches. Even when
they joined the Reformed Church in America (RCA), they continued
to adhere to the basic Reformed structure with synods, classes and
local consistories and their respective levels of authority. Scholte,
having adopted independentism and congregationalism from
Darby and others, was resolved to make a new start with the church
in the colony, looking only to Scripture for guidance.
Scholte was not interested in joining any of the many
denominations in America, not even the RCA. Shortly after arriving
in New York, he was cordially received by leaders of the RCA who
april 2016
15
CH URCH HIS T O RY
Continued...
strongly urged him to affiliate with their denomination with which
they shared so much doctrinally, confessionally, as well as culturally.
Van Raalte had shown interest and later did join the RCA, but
Scholte declined the offer on the grounds that he could not “reconcile
[himself] with its synodical system.”
Consequently, Scholte instituted a completely independent
congregation which he called The Christian Church of Pella. Its
church order would follow biblical principles rather than the Church
Order of Dort, which he had never liked and had tried to change in
the Netherlands. His new church order supposedly went back to the
Apostolic Church of the first century, which, he said, had received the
teachings of Christ who is the Head of the congregation.
This church order, comprising Ten Articles, was signed by elders
who had been trained by Scholte in the Netherlands and who were
to officiate as preachers alongside their mentor. The governing task
of these preaching elders, however, was largely left to these former
students. Scholte was simply not interested in the nitty-gritty affairs
of the congregation. He seldom attended consistory meetings and
refused to get involved in strictly organizational and administrative
aspects of the church.
While most of the early settlers agreed with Scholte’s notion of
an independent church, from the beginning there were some who
opposed the idea. They wanted to affiliate with the RCA and they
blamed Scholte for not accepting the invitation of that church.
They formed a separate group, adopting the Church Order of Dort.
When more likeminded settlers arrived from the Netherlands, they
instituted an independent church under the name “The Holland
Reformed Church.”
Also from within the Christian Church of Pella there came
increasing criticism of Scholte because of the many changes that were
taking place under his leadership; changes not only in the church but
also in the community. One thing that bothered many was Scholte’s
determination to Americanize everything. He stressed the need for
English in church and school and everyday life.
Scholte’s Multi-Faceted Activities
Scholte became fluent in English, which he used in business dealings
and contacts with local and state government agencies. He joined
the Democratic Party, but when their policies were not to his liking
he switched to the Republicans. He even got involved in the slavery
issue, writing a pamphlet in defense of the rights of states to maintain
the institution. Later, when he ‘saw the light,’ he started to oppose
slavery and got himself appointed as delegate to the Republican
convention that nominated Lincoln as candidate for president. When
Lincoln won the election, Scholte attended his inauguration.
For many years Scholte remained a powerful ecclesiastical and
political personality in the Pella community. He worked very hard to
promote the spiritual and material wellbeing of his people, serving
them as pastor, businessman, civil administrator, investment banker,
land agent, notary, justice of the peace, and agent for the New York
Life Insurance Company. In 1855 he started the Pella Gazette, an
English-language newspaper for which he wrote articles promoting
16
april 2016
the settlement, but also editorials in which he expressed his strong
and at times polarizing political views about contemporary issues.
Scholte’s impressive involvement in every area of the settlers’ lives
was not appreciated by everyone. At times, his actions resulted in
bitter resentment and controversy. One of the most serious conflicts
erupted in 1854. From the beginning, some critics within the colony
had distrusted Scholte’s land and financial dealings. They accused
him of paying too much for initial land claims and reselling them
to the settlers at exorbitant prices. They also criticized him for not
keeping accurate records of the funds of the association.
These growing disagreements and suspicions ultimately resulted
in Scholte’s suspension by his church, taking away his right to preach.
This drastic action resulted in the resignation of Scholte. With
a small band of followers he constructed his own church building
where he preached until his death in 1868. Meanwhile, the original
congregation invited Van Raalte to come from Holland, Michigan to
help them join the RCA.
Contrast Between Early and Later Years
Scholte’s last years were very difficult as tensions continued to mount,
not only between church members and their former pastor, but also
between him and the community at large. Some of the criticism he
received was probably unfair, but it became so widespread that there
is no doubt that he deserves much of the blame for the deteriorating
conditions in the colony.
He had his followers to the end and it cannot be denied that he
has done much good. There had been blessings on his preaching.
Conversions did take place and a number of revivals broke out. Yet,
most of these positive results occurred during the earlier years of his
ministry.
Why then did his ministry come to such a sad end? Just when and
why it happened is difficult to say, but according to his biographer,
Oostendorp, it was shortly after the end of the Civil War, when
Scholte’s enthusiastic optimism about North America came to an
end. The hope for an ideal American church had faded. He regarded
North America as being full of pious frauds, and he called its preachers
“ecclesiastical charlatans” and “clerical humbug.” America, after all,
was no better than the rest of the world. With characteristic premillenarian pessimism, he mocked the New England experiment
to establish the kingdom in this present age and in this world….
Scholte considered the whole church to be a bankrupt Babylonian
confusion.”
When the Michigan Seceders from the RCA adopted the name,
True Holland Reformed Church (Ware Hollandse Gereformeerde
Kerk), later Christian Reformed Church, and published their new
publication, De Wachter, Scholte became livid, especially when the
editor, Wilhelmus H. Van Leeuwen, signed off with the letters v.d.m.
behind his name. Scholte wanted everyone to know that this acronym
stood for ‘verleiders der menschen’ (deceivers of people). “We cannot
conclude any different,” he said, “than that the denomination which
deceives itself and others with the title ‘Ware Gereformeerde Kerk’
[True Reformed Church] represents the most wicked district in the
contemporary Babylon, with its choking atmosphere destroying the
spiritual life and hindering spiritual maturity in grace.”
This rather bizarre statement of Scholte makes it difficult to
believe that he had been one of the fathers of the Secession of 1834.
While he continues to be honoured as such by many students of
this movement, it should be realized that Scholte had been the “odd
man out” (een vreemde eend in de bijt) among the Seceders, which
helps to explain why there was so much strife during the early years
of the Secession. What De Cock and other Seceders had in mind
was nothing less than the restoration of the old Dutch Reformed
Church as it existed after the Synod of Dort following its victory
over Arminianism. That Church with its confessional standards
and form of government had to be cleansed from all its corruptions
introduced by King William I in 1816 and brought back to its pristine
Reformed orthodoxy.
Scholte disagreed with this approach. Right from the beginning
he rejected the idea of re-adopting the Church Order of Dort in toto
and suggested that substantial changes be made to it. As for the
Three Forms of Unity, he was willing to live by them. But as time
went on, he felt they were too restrictive, man-made and standing
in the way of fellowship with other Christians. After moving to
America, he ended up rejecting the whole system of binding church
confessions and theological constructs. Looking back at what the
Secession Church in the Netherlands stood for he wrote:
The Holy Scriptures were my model and I have never
been able to look to any ecclesiastical system in history
whether for doctrine or structure, as my model of perfection.
That’s why I have never been too concerend about the quia
(because) and quatenus (in so far) in the form of subscription
which minsters in the Reformed Church had to sign. My own
secession was unavoidable, if I wanted to be faithful to the
Lord who had put me in the ministry of the Word. But it would
have been better for me to have simply kept on preaching,
baptizing, maintaing fellowship with believers, breaking
bread and prayers, instead of getting myself invoved with
ecclesistical organizational matters.
A Flawed Doctrine of the Church
Scholte saw in the Secession’s determination to return to Dort and
everything that name represented, a departurte from the simplitiy
of the apostolic faith. Not that the Reformed doctrines as formulated
at the Syndo of Dort were false, but because at best they represented
a stage in the development of orthodox belief, Scholte refused to be
locked in by seventeenth century theology.
As he put it, “I never wanted to stay with Dordt but I knew with
certainty that it had been engraved on my heart that I should press
on to perfection and I was convinced that with Dordt that perfection
had not been attained.” Perfection for him was being the bride of the
Lamb, living in fellowship with the Lord and His people as a royal
priesthood (1 Pet. 2:9). To belong to this royal priesthood believers
must heed the call to forsake the false church, by which he meant
not just the Dutch Reformed Church or the Roman Catholic Church,
but all denominations that have departed from the apostolic faith
and live by man’s wisdom rather than God’s, including the churches
of the Secession.
Observations and Evaluation
We saw how towards the end of his life, Scholte also accused the
True Holland Reformed Church of being the worst of Babylon’s
districts. This bitter blast became the founder of Pella’s “swan
song.” The same issue of De Wachter, which replied to his diatribe,
carried the notice, “H. P. Scholte Is Dead.” A heart attack brought
the end on August 25, 1868.
With unusual charity a contributor dismissed Scholte’s bitter
attack as not just accusing one churh, but due to “Scholte’s idea that
all churches were Babylon.” The article expressed a debt of gratitude
for what this father of the Afscheiding (Secession) had done in his
better days.
Various newspapers in North America and the Netherlands
carried the news of his death, but it was clear that his words had
already ceased to bear much weight. For many of his fellow citizens
the contrast between his pious demeanour as a preacher on the
one hand, and his ruthless behaviour as a wealthy banker and
businessman seemed rather disingenuous. His stubborn character
and self-centredness, combined with his economic independence,
made him careless of his friends and colleagues. There is no evidence
that he ever accepted correction or admitted he was wrong.
Scholte’s influence, considerable at first, in the end has been
minimal. In the Netherlands his views on the church, covenant and
baptism may have contributed to the formation of Kuyper’s theology,
although it is doubtful whether a direct link can be established
between Scholte and the leader of the Doleantie. In America he
enjoyed a meteoric rise in popularity, but like all meteors, his light
also burned out rather quickly. Since he made no provision for
a school to train future ministers and since he was not part of a
denomination, it seemed that his direct influence ended with the
early demise of the Scholte church in Pella. In the Netherlands he
is still known and honoured for his contributions to the Secession
of 1834, but the title father of the Secession rightfully belongs to De
Cock, and not to Scholte.
Sources:
1. Jacob Van Hinte, Netherlanders in America, Volumes 1 and 2. Grand
Rapids, Michigan: Baker Book House, 1985.
2. Adrian Van Koevering, Legends of the Dutch. Zeeland, Michigan:
Zeeland Record Co. Inc.: 1960.
3. Henry S. Lucas, Netherlanders in America, Dutch immigration to the
United States and Canada, 1789 1950, Ann Arbor: The University of
Michigan, 1955.
4. Lubbertus Oostendorp, “The Americanization of Hendrik Peter Scholte”
in Perspectives on the Christian Reformed Church. Grand Rapids,
Michigan: Baker Book House, 1983.
april 2016
17
CAMPOUT/FREEZE-OUT FOR CAMP CANAAN:
By God’s Hand
By Nico Kattenberg; recapped by Eric Dekorte
The Free Reformed Foreign Mission Committee challenged the denomination’s youth groups to raise funds that were still needed to
send children in Cubulco, Guatemala to Camp Canaan, a week-long summer camp. This challenge was enthusiastically embraced
by the youth group of Fenwick, Ontario. What follows is an enthusiastic report by one of the youth group’s members, Scott Dekorte,
in collaboration with Nico Kattenberg, Free Reformed mission worker in Guatemala, who oversees this project. Editor.
Sparking an Idea
It only takes a spark to get a fire going! That spark ignited one
evening at a monthly board meeting of the Young People’s Society
of Zion Free Reformed Church of Fenwick as we discussed how
our youth group could help cover the $3,910.00 deficit in the
Free Reformed International Missions budget for Camp Canaan.
Our idea was to organize a cold weather campout in the middle
18
april 2016
Mission Board and Church Support
By God’s hand, we were supported and encouraged by our local
church and the Free Reformed Mission Board. Support from
parents and chaperones made the event run smoothly. Even
the weather cooperated, creating perfect conditions. It snowed
just days and even hours before the event began, which paved
the way for a frozen and clean bush campsite. The temperature
dropped to -15° C on the day of the event.
By God’s hand, people began arriving at the campsite at
6:00 pm. on Friday, February 12. The “heat” leading up to the
event had become a reality and there seemed to be an electric
atmosphere as campers settled in to their tents and huddled
near the fire. Everyone was welcomed, which was then followed
by singing the great hymn of faith, “It Is Well” in Spanish and
listening to a short campfire message. Rev. Henk Bergsma,
pastor of the Fenwick congregation, urged the youth to kindle
a warm heart through the Spirit, in relationships, for the future,
and in service to God.
of the winter, sponsored by friends and family, in an effort to
raise funds for Camp Canaan. The idea became a flame.
By God’s hand, the entire Fenwick youth group was all hands
on deck. We soon extended the event, hosted at a local woodlot
in Fenwick to all the youth of the Free Reformed congregations
in southern Ontario. Youth from a number of local United
Reformed and Canadian Reformed churches were soon also
adding fuel to the flame. The event spread like wildfire and soon
we were expecting 120 campers for the evening.
Activities
Needing to get out some energy, we played “The Game” and
telephone charades. Skating on the constantly cracking ice
followed. Despite the hole in the ice, it was mostly safe. Pizza
was a welcome sight at 11:00 pm and everyone began to settle
by the warmth that the fire offered. A sense of camaraderie and
pleasure was felt, knowing the event served a greater purpose
than just fun time. Stories, marshmallows and laughter were
shared all through the night.
The few hours of sleep were welcomed and were felt as too
short. Most of us slept in the partially heated greenhouse plastic
tents. Others slept around the campfire, huddled together to keep
out the penetrating cold. The cold that was biting the exposed
noses of the campers was the morning alarm to get the campers
april 2016
19
to the heated shop for breakfast at 7:30 am. The temperature had dropped to
-25° C overnight! We got what we wished for … a Freeze-out!
Bacon, eggs and hot coffee thawed out the cold noses, toes and cheeks. Tugof-war and the human knot were played while eyes drooped with exhaustion. A
few group pictures were taken and the cleanup began. Many hugs and farewells
followed among the campers who had strengthened relationships throughout
the weekend. Hamburgers for lunch were the perfect send-off after a great
weekend.
20
april 2016
aldeas. The hope is that during their
time at camp, the children and youth will
experience Christ in a real way and that
when they return to their communities they
will become active participants in the local
church. The cost for sending each child
to camp is Q400 ($50), which will cover
transportation, food, lodging, and staffing.”
Photos by Christine Otten and Mike Zwiep
Amazing Result!
Campout/Freeze-out was accomplished
only through the Lord’s guiding hand
and protection. The 126 campers far
exceeded our expectations and the event
ran smoothly. The final amount raised
was $14,357.00! What a blessing to
be able to raise that much! Our initial
goal was to cover the budget deficit of
the mission project, but this amount
covers much more. It costs about $50 to
send one child to camp. This amount is
equivalent to about 287 kids experiencing
Camp Canaan. We are so thankful for the
many sponsors and campers who made
this event possible. Ultimately, God is
due the praise for His guiding hand and
faithfulness in spreading His Word and
accomplishing His tasks.
What is Camp Canaan?
Camp Canaan is an AMG supported camp
that seeks to bring the Gospel to children
in Guatemala and to have fun activities
at the same time. In a typical year, 2,500
children are sent for a week-long trip
for Bible studies in small groups, with
educational activities, bonfires, crafts,
swimming, games, singing, and time for
the campers to be alone with God. Many
have professed faith in Christ during this
time and it is considered by the campers
to be one of the best times of their lives.
The children return home ready to serve
and use their talents for God’s glory.
“FRMI hopes to send 40 to 50 children
and youth from Cubulco to Camp Canaan
this summer during the week of July 1115. These children and youth come from
the town of Cubulco and also from several
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Conducted by
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april 2016
21
The Gracious Shepherd
The Lord is my shepherd; I shall not want.
He maketh me to lie down in green pastures: he leadeth me beside the still waters.
He restoreth my soul: he leadeth me in the
paths of righteousness for his name’s sake.
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Yea, though I walk through the valley of
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for thou art with me; thy rod and thy
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presence of mine enemies: thou anointest
my head with oil; my cup runneth over.
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Surely goodness and mercy shall follow
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in the house of the Lord for ever.
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Website: www.frcna.org
22
april 2016
Heritage Spring Retreat
All those 18 – 35 are invited to join us!
Speakers:
Rev. M. Kelderman
Rev. M. Kuivenhoven
Sye Ten Bruggencate
Rev. D. Overbeek
REGISTER @ WWW.HERITAGERETREAT.CA
Register before April 25, 2016 = $200/person | Late Registration $225/person
Position: Professor of Biblical Studies
Position Focus: Puritan Reformed Theological Seminary (PRTS) is seeking a full-time Professor
of Biblical Studies. In collaboration with the President, Academic Dean, Faculty, and the Director
of the Doctoral Program, the person filling this position will help assist and facilitate the PhD
program in Biblical Studies at PRTS.
The person filling this position will contribute to the academic and spiritual formation of doctoral
students, as well as international collaborative research projects and scholarly publications. This position is a unique
opportunity to collaborate with a dedicated team consisting of the current faculty, a variety of adjunct professors and
instructors, research institutes, and the Director of the Doctoral Program in order to help build a blended- learning doctoral
program. The person filling this position will not only be extensively involved in teaching and dissertation supervision, but
is also expected to participate in academic conferences, departmental planning, committee work, and a local expression of
Christ’s church.
Essential duties 1) Teaching PhD and ThM level graduate courses; 2) supervising or co-supervising doctoral dissertations;
3) leading or facilitating research projects; 4) producing scholarly publications; 5) participating actively in the church and
international academy.
Required education and experience 1) Pastoral and preaching experience; 2) holding an appropriate PhD degree from an
accredited school; 3) expertise in the original languages of Scripture; 4) experience in teaching, research, and publications; 5)
experience in supervising theses and dissertations; 6) demonstrated experience of working independently and collaboratively
with varied groups (faculty, researchers, etc.) within an international organization; 7) knowledge of current developments in
digital research, distance education, and online publications; 8) demonstrated knowledge of faculty committee work.
Required ethos: Committed in doctrine and practice for the preparation of students to serve Christ and His church through
biblical, experiential, and practical ministry. Formal subscription to the Reformed Standards of the Three Forms of Unity and
the Westminster Standards.
Inquiries and CVs are to be directed to Dr. Michael Barrett, VP for Academic Affairs. [email protected] by May 5, 2016.
Puritan Reformed Theological Seminary, 2965 Leonard St NE, Grand Rapids, MI 49525 USA
april 2016
23
AnnouNcements
a n n i v ersar y
1966 March 25 2016
With praise and thankfulness to
the Lord for His lovingkindness,
we rejoice with our parents and
grandparents,
DURK and WILLY
BRUINSMA
a n n i v ersar y
April 29, 1966 – April 29, 2016
With thankfulness to the Lord, we
rejoice with our parents,
HENRY & MARIE
DRIESSE
obituary
on the occasion of their
50th Wedding Anniversary
Joyce & Jake Boekee
Ingrid & David Zekveld
John & Rachel Bruinsma
Alan & Candice Bruinsma
Brian & Martina Bruinsma
Lorne & Amanda Bruinsma
and 36 grandchildren
Thy Word is a lamp unto my feet
and a Light unto my path.
Psalm 119:105
Home address:
9 Johnson St.
RR#7 Brantford, ON
N3T 5L9
SUBMITTING PICTURES
ELECTRONICALLY
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have to be scanned in
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24
April 2016
as they celebrate
50 years of marriage
on April 29th, 2016.
But my God shall supply all your need
according to his riches in glory by
Christ Jesus. Philippians 4:19
Much love from their children and
grandchildren:
John & Claudia Driesse
Kevin
Shaun
John & Laura Prol
Sophia
Christiana
Isabella
Steve & Anita Mol
Jacob
Thomas
Savannah
Joseph
Samuel
Mariska
Miriam
Andrew & Michele Slootmaker
Shepherd
Michael & Nicolette Driesse
Juliet
Henry
Amanda Driesse
Home Address:
83 West End Ave.
Pompton Plains NJ, 07444 USA
Email: [email protected]
Ryan Charles DeGroot
June 27, 1993 - December 18, 2015
“I know that whatever God does, it shall be forever. Nothing
can be added to it, and nothing taken from it. God does
it, that men should fear before Him.”
Ecclesiastes 3:14
The Lord took to Himself our beloved son,
brother and uncle on December 18, 2015.
Ryan had many health issues throughout
his life, and his battle is now over. He is with
Jesus! Praise the Lord! We loved him so much
and we will always miss him. Family
Clayton and Jackie DeGroot
Clinton and Bri-Anna DeGroot
Heidi and Travis Gebbink - Ashton, Arwen, Ryden
Laura and Jeff Tolsma - Brandon, Mason
Jeff and Nicole DeGroot - Quinn, Kelly
Jenna DeGroot
Grandparents Simon and Henny DeGroot
Dave and Susan Zylstra
Lovingly remembered by MANY,
MANY Aunts, Uncles and Cousins
The Funeral was held on December 22, 2015
at the College Heights SDA church with
Pastor Scott Dibbet officiating. Home Address:
Clayton and Jackie DeGroot,
5646 53rd Ave. , Lacombe, Alberta
T4L 1L3